“This man (he means: ibnu taimiya) doesn’t know what is necessary of the Creator, and what is impossible of Him.

Indeed, His existence is not like the existence of atoms (jawahir) and bodies which must have a location. “Below” and “above” only apply to what can be faced and gotten opposite to. Now, what is gotten opposite to has of necessity to be bigger, smaller, or equal to what is opposite it – but this is what applies to bodies. Whatever faces bodies may be contacted, and whatever can be in contact with bodies, or be separate from them is originated since it is known [ in science of Kalam ] that the proof that atoms (jawahir) are originated is their capacity to be contacted or separate. Thus, whoever permits [contact and separation] for God makes Him originated. If they maintain that He may not be originated in spite of His being susceptible to contact and separation, we will not be left with any means to demonstrate that atoms are originated.

Furthermore, if we conceive of a thing transcending space and location [namely, God], and another requiring space and location [namely, bodies], then we may neither declare the two to be contiguous nor separate since contiguity and separateness are among the consequences of occupying space.

It has already been established that coming together are becoming separate are among the inseparable attribute os whatever occupies space. However, the Ral (al-Haqq), high and exalted is He, may not be described by the occupation of space because, if He did occupy space, He would either have to be at rest in the space He occupied, or moving from it; whereas, He may neither be described by movement nor stillness; nor union nor separation [ since these are the attributes of things which are contingent and originated, not of that which is necessary and eternal]. Whatever is contiguous or separate must have a finite existence. Then, what is finite has to have dimensions, and what has dimensions needs that which particularises its dimensions [and whatever has a need can not be the God and Originator of the cosmos].

Furthermore, from another point of view, it can be pointed out that He is neither in this world nor outside it, because entering and exiting are inseparable attributes of things which occupy space. Entering and exiting are just like movement and stillness and all other accidents which apply to bodies only.

Notice that IBn al Zaghuni claims above [Ibn al Jawzi had quoted form one of his books] that He did not create things in His Essence (dhat); therefore, he persumes it is established that they are separate from Him. [In refutation to this claim] we declare [that is, Ibn al -Jawzi] that the Essence of the Transcendent God (Dhatuhu al-muqaddasah) is beyond having things created in it, or that things should occur in it. Now, material separation in relation to Him requires of Him what is requires of substances [namely, that He be defined by finite limits]. Indeed, the dfinition of location is that what occupies it prevents a similar thing from being found there; [whereas, nothing is similar to God in anyway].It is apparent that what [these anthropomorphists] presume is based on sensory analogy. Their inability to conceive of a reality beyond material experience led them into bewilderment, and to liken the attributes of the Transcendent God to the attributes of originated things [that is, to commit tashbih]. Indeed, the bewilderment of some of them reached such degree that they declared: “The reason God mentioned His ascension (istiwa) on the Throne is that it is the nearest thing to him.” Obviously, this is preposterous because nearness in terms of distance can only be conceived of in relation to bodies [whereas, in relation to the Transcendent God who is not a body, it is inconceivable]. Others declared that the Throne is opposite what confronts it of the Divine Essence (dhat), but not opposite the entire dhat. This, of course, is explicit in saying that God is like a body (tajsim), and that He is susceptible to division. I am at a loss to understand how a person [who believes such heretical nonsense] has the audacity to ascribe to our school of law [that is, the Hanbali madhhab]!” (end – he Ibn al Jawzi (rta) is refuting to ibnu taymmiyah here)

Views of Other Salaf and Khalaf, below are regarding to different points upon which whole idea of Anthropomorphist Wahhabi Taymmiyah-ism is based. None among authentic Scholars of Islam in 1400 years accepted his [taymmiya’s] anthropomorphist views regarding Jeht (Direction) for Allah. So here I am trying to collect all those in one place for easy access. Some of them are answers towards the Sifat and Dhat e.g., about Yaddullah etc. Some are about Throne and istawa etc, all are combined here for research purposes.

The Methodology of [Real] Ahl al-Sunnah Wal Jama’ah (1)

Imam Tajuddin al-Subki (rta) Said:“Know that Ahl al – Sunnah Wal Jama’ah are all in agreement upon One Creed regarding what is obligatory, permissible, and impossible (for Allah), even if they differed regarding the methods and fundamentals that arrive to that.

In general, they [Ahl al Sunnah wal Jam’ah] are three groups, as ascertained by copious study of all of the sources (istiqra):

1.The People of Hadith: Their basic fundamentals are the revealed proofs (adillah al sam’iyyah), by that I mean the Book, the Sunnah, and the Ijma’ (consensus).{Important Note Majzoob: Today’s ahlu Hadith has nothing to do with this People of Hadith which Imam Subki is explaining here}

2.The People of Rational Investigation and thought: They are the Ash’aris and the Hanafis (2) [the Maturidis]. The Shaykh of the Ash’aris is: Abul Hasan al-Ash’ari. The Shaykh of the Hanafis is Abu Mansur al-Maturidi. They are in agreement regarding the fundamentals of the sami’yyat (revealed knowledge) that the intellect can only deem as rationally possible, as well as the areas wherein the two (rational and revealed knowledge) are combined. They are in agreement in all areas of creed except in the issue of takwin (3) and the issue of taqlid [in aqidah].

3)The People of ecstatic experience (wajd) and unveiling, and they are the Sufis. Their fundamentals are the fundamentals of the people of rational investigation and Hadith in the beginning, and that of unveiling and inspiration (ilham) in the end.

=======1) Excerpted from Imam Tajuddin al-Subki’s explanation of the Cree of Ibn Hajib.2) In M’uid al Ni’am wa Mubid al-Niqam. Imam Taj al-Din al-Subki says:“And these Hanafis, SHafi’is, Malikis and virtuous Hanbalis, – Allah be praised – are one hand in matters of creed, none (of them) departing from that save the lowly ones from the Hanafis and Shafi’is that joined ranks with the people of Itizal, and the lowly ones of the Hanbalis that joined ranks with the people of Tajsim. And Allah has spared the Malikis for we have not seen any Maliki except that he was an Ash’ari in creed…”

3) Takwin: lit; Creation. This referes to the difference between the Asharis and Maturidis concerning Allah’s creation. 1) takwin according to the Asharis is an Attribute of action, is not eternal and enters into existence 2) takwiin according to Maturidis is from the Attributes of eternity.

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His Speech is Not Via Letter or Sound

(Imam al-Bayhaqi)

“….and His speech is not via letter or sound (sawt); when we understand it and then recite it, our recitation is with letters and sound (sawt).

“Allah will gather His slaves, naked, uncircumcised, and with nothing with them (buhman); He will then call them with a voice (sawt) heard by one afar as heard by one nigh: ‘I am the King, I am the Requiter'” (2)

This hadith, al-Qasim b. Abd al Wahid is isolated (in narrating it) from Ibn Aqil (3). Ibn Aqil and al-Qasim ibn Abd al Wahid were not used as a proof by the two Shaykhs, Abu Abdullah al Bukhari and Abul Husayn Muslim ibn al-Hajjaj al-Naysaburi, and they did not transmit this hadith in their Sahih with its chain, and Bukhari only indicated to it in the heading (tarjamah) of a chapter.

The Huffaz have differed over using ibn Aqil as p roof due to the defect in his memory; and the attribute of voice in Allah’s speech (Exalted and Glorified is He) has not been established in an authentic (sahih) hadith besides his hadith, and we are not obliged to accept it, and it is possible that the voice therein, if established, refers to (something) else as: It was narrated to us from Abd Allah ibn Masud, in Mawquf and Marfu’ form, when Allah speaks to send revelation the inhabitants of Heaven hear a rattle like the dragging of chain over a rock. And in the hadith of Abu Hurayrah from the Prophet (alaihi salam):”When Allah has ordained some affairs in the Heaven, the angels beat their wings in obedience to His speech, which sounds like a chain dragged over a rock.”

Hence in these two authentic hadiths is an indication that they hear a sound upon revelation (why) but, in Heaven [and] because of the wings of Angels; exalted is Allah from resembling creation, a lofty transcendence.

As for the hadith al Bukhari mentioned from Umar ibn Hafs from his father from al-A’mash from Abu Salih from Abu Said, he said: Allah’s Messenger (alaihi salam) said:

“Allah says ‘O Adam’ and he [Adam] says ‘I am present and at your service’. Then a voice will call out ‘Truly Allah (blessed and exalted is He) orders you to bring forward from your progeny a deployment to Hell'”

This wording, Hafs ibn Ghiyath is isolated (in narrating) it as such, and Waki’ and Jarir and others from the students of al-A’mash contradicted him and did not mention therein the word “voice” (sawt). Ahmed ibn Hanbal was asked about Hafs and he said “he would confuse his hadith”. Furthermore, even if he did preserve it (correctly), there in is an indication that this speech to Adam occured on the tongue of an Angel, calling to him with sound: “Truly Allah (blessed and exalted is HE) orders you”; hence his statement “A voice will call out” means (and Allah knows best): “An Angel’s voice will call out” and this is apparent in the narration. And with Allah is success.” (end)

Notes:1) Excerpted from Al-Asma wal Sifat, Volume 2. 2) For Imam al Qurtubi’s commentary ont his hadith See:marifa.net/articles/kalam-qurtubi.pdf3) The problematic narrator [Ibn Aqil] being discussed here has transmitted a similar variant to the hadith under discussion by al-Bayhaqi which is recorded by al-Tabarani in al-Mujam al Kabir indicating that, in fact, it is a herald / caller (as opposed to Allah) who will call with a voice:

A narration a man from the Companions of the Prophet (alaihi salam) heard from Allah’s Messenger which I did not hear from him had reached me, and I feared he or I would die before I heard ti, so I purchased a camel and tied my luggage to it; I then traveled upon it for a month until I reached Sham. I then came to Abdullah ibn Unays al-Ansari (at his house), I stood and sought his permission (to enter) and said “(I am) Jabir ibn Abd Allah” ; he then came out to me and embraced me and I embraced him. I said: ” It has reached me there is a narration that you heard from Allah’s Messenger (alaihi salam) concerning Mazalim (requital from opression); I feared that you or I would die before I heard it”. He said:

I heard Allah’s Messenger (alaihi salam) say: “Allah will gather His slaves” and he pointed with his hand in the direction of Sham “naked, barefooted, uncircumcised and without possession (buhman)”. I said: “What is buhman?” He said: “They have nothing with them”; (the Prophet alaihisalam continued:) “and a caller will call with a voice heard by one afar as heard by one nigh: ‘I am the King, the Requiter. It is not possible for any of the inhabitants of Paradise to enter Paradise while one of the inhabitants of Hell seeks his rights from him and it is not possible for any of the inhabitants of Hell to enter Hell while one of the inhabitants of Paradise seeks his rights from him, even (if it be) a slap”. I said: “How (will we pay), when we will come naked, uncircumcised and without possession?” He said: “Good and bad deeds”.

“Allah is different from all creatures. And His “ityan” (which is quoted in the Hadith) is not by moving from one place to another. His “Maji” is not a movement and His “nouzoûl” is not a movement. His “nafs” is not a body [soul] and “wajh” is not an image [face] His “yad” is not an element [hand] and his “‘ayn” is not an eyeball [an eye] but it is then attributes that are mentioned in the texts. We mention this title while denying the how (al-kayf).

And He said: {ولم يكن له كفوا أحد} [Surat Al-‘Ikhlâs / 4] which means: “And He has no equivalent”

And He said: {هل تعلم له سميا} [Surah Maryam / 65] which means “do you know him like one!” (That is to say: He has certainly no similar) “

Useful information:

Imam, Hafiz Abu Bakr Ahmad the l-Houçayn Ibn al-Bayhaqi, was born in 384 and died in 458 AH (rahimahou l-Lah) that is to say, there are nearly 1000 year old. It is one of the greatest scholars of hadith, and it is the Châfi’ite school of jurisprudence. His book “Al-I’tiqad” is a very famous book.

Here he addresses a very important subject for tawhid. It confirms that Allah is not concerned with bodies such as the hands, face, eyes. It also confirms that Allah is not affected by the movement or displacement that Allah is not a body and that He has no resemblance to His creatures. And supports this by quoting verses from Qour-ân confirming the non-resemblance Allah with His creatures.

“Allah jalla said” wa wa l-ja’a Rabbouka Malakou Saffan saffa “; and certainly it is the manifestation of His power will come (qoudratouhou). »

Useful information:

– The Illustrious scientist Salaf, the Mujtahid Imam Abu ‘l-Lah Abdi Ahmad Ibn Muhammad Ibn Hanbal ash-Chaybani was born in 164 and died in 241 AH (rahimahou l-Lah) c’ is to say, there are more than 1190 years. He is the Imam of the Hanbali school, one of the four Imams.

– The Shaykh Muhammad ibn Muhammad ibn Abi Bakr As-Sa’idi al-Misri al-Hanbali was born in 836 and died in 900 AH (rahimahou l-Lah), that is to say, there has more than 530 years. He was a scholar of Hanbalite school. His book “Al-Jawhar Al-Mouhsal Manaqibi fi l-‘Imam Ahmad Ibn Hanbal” is dedicated to Imam Ahmad.

– Here, the Shaykh As-Sa’idi al-Hanbali reports in his book that Imam Ahmad ibn Hanbal was the interpretation of the verse {} وجآء ربك “wa-ja aa Rabbouka,” saying that it is the manifestation of the power of Allah will come.

– This was also narrated by Imam Al-Bayhaqi with a chain of transmission Sahih (authentic).

– As for moujassimah (those who attribute to Allah the characteristics of the creatures) they understand from this verse that Allah himself will come, ie they attribute to Allah the movement and displacement.

– This quote is further evidence confirming that the Muslims of the Salaf sometimes resorted to the detailed interpretation (ta-wil).

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Imam Ath-Tha’alibi explains the verse “wa-ja aa rabbouka”

In his tafsir of Qouran “Al-Jawahir Al-Hissan” when explaining the verse 22 of Surat Al-Fajr, Imam Ath-Tha’alibi said:

“وقوله تعالى وجاء ربك} {معناه جاء أمره و قضاؤه”

“His word ta’ala” wa-ja aa Rabbouka “{ وجآء ربك }, this means that the order will and judgment of your Lord . »

Useful information:

Imam, the muhaddith (specialist in the science of hadith), the Faqih (expert in jurisprudence), the mufassir (scholar), the Loughawi (specialist in Arabic) Abdu-r-Rahman Ibn Muhammad Ibn Abi Makhlouf Zayd Al-Ath-Tha’âlibi Mâlikî was born in 786 in the region of Ouled Isser and died in 875 AH in Algiers (rahimahou l-Lah), that is to say, there are about 560 year old. He is a scholar in the madh-hab (school of jurisprudence) of Imam Malik. Include among its many Chouyoukh the hafidh Waliyou d-Din Al-‘Irâqi. And among recognized scholars who praised him, the hafidh Have Sakhawi. He is buried in a mausoleum in Algiers known by the name “Sayyidi ‘Abdal-Rahman.”

Here he explains the verse {} وجاء ربك “wa-ja aa rabbouka” [Surat Al-Fajr / 22] and says that this means that it is the order of Allah and His judgment will come. He continues by saying that this is not a movement from Allah. This verse does not mean that it is God himself who will come as some have claimed anthropomorphist.

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These all things is an evidence that Wahhabism/ Salafism is anthropomorphic in nature i.e. (Mujassime) and they describe it to God. Who is clear from these kinds of heretical signatures. Let me show some more proofs, you will find that, in the past all of the deviant sects were of having such and same beliefs as today these so called believers of Salaf are of. While in reality Salaf as Saliheens views are as you reading, my Proof is:

Imam Ash-Chahrastani reveals the beliefs of the sect of Karramiyyah

In his book “Al-Milal n-wa Nihal” (page 71 of this edition) dealing with various sects claiming Islam, Imam Ash-Shahrastani said in the chapter on Karramiyyah, a sect he described as anthropomorphic:

“Abu Abdil-Lah [Ibn Karram] wrote that he loves is established on the throne, and he is, by Himself, towards the top. He applies it the name of “substance” (jawhar) He says in his book “The punishment of the grave,” he [the one he loves] is a “by himself, one by the substance “it touches the throne by its upper side and can move, change place, and down.And there are among them who said that [they love] is part of the throne. And some said that [they love] fills all space of the throne. And the newest of them say He is, ta’ala, towards the top and that He is on the throne. »

Useful information:

The Shaykh Muhammad Ibn ‘Abdu l-Karim Ach-Chahrastani died in 548 AH (rahimahou l-Lah) that is to say, there are more than 880 years. He was the madh-hab (school of jurisprudence) of Imam Ash-Shafi’i.

His book “Al-Milal n-wa Nihal” deals with different religions and different sects claiming to represent Islam as the mou’tazilah the jabriyyah the khawaridj the moushabbihah etc …

Here he speaks of the sect of the Karramiyyah Ash-Shaykh Shahrastani among the misguided groups that have fallen into the tachbih and Tajsim. The founder is Abu Abdil-Lah Muhammad ibn Karram who was born in 190 and died in 255 AH. It is among the first anthropomorphist.

Here we can draw a parallel between this group anthropomorphist the past and anthropomorphist of our time (mainly Wahhabis) that have the belief that Allah is in the upward direction, He would be established (istiqrar) on the throne, that This change of venue, etc. He would come down

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In his book “As-l-Siratou Moustaqim” the Shaykh ‘Abdul-Lah Al-Harari said:

It is a duty to the exegesis of this’ ayah in a direction other than that of the institution (al-istiqrar) from sitting (al-joulouss) or terms of this order. Whoever believes such a thing became a disbeliever. It is therefore a duty not to withhold the apparent meaning – that commonly comes to mind – and we retain the contrary semantic compatible with reason.

Therefore, it is taken to the term “istawa” the meaning of “al-qahr” (domination). Indeed, in the language of the Arabs, we say “إستوى فلان على الممالك” (istawa foulanoun ‘ala l-Mamalik) “Doe dominated realms,” when he took the reins of power and has placed his yoke on people, as the poet says: “قد استوى بشر على العراق من غير سيف ودم مهراق” (Qadi Stawa Bichroun ‘ala l-min’Iraqi ghayri sayfin wa damin mouhraqi) which has the meaning “Bishr dominated the Iraq certainly without drawing sword or shedding of blood. “

Interest specify the Throne quoting the ‘ayah, it is because he is the greatest creatures of Allah ta’ala; thus, we learn that the rule of Allah concerns what is smaller than the throne alone. Imam ‘Ali said: “Allah ta’ala created the Throne by manifestation of His omnipotence and do not take it as a place for himself.” This was reported by Imam, the muhaddith, faqih and linguist, Abu Mansour At-Tamimi in his book At-Tabsirah.

One can also say “istiwa ” of a istiwa ‘He knows that while exempting from The istiwa’ creatures such as sitting and establishment.

Also note that it is a duty to warn against those people who consider the fact can sit and settle on the throne for Allah, His word that explain them ta’ala: {} الرحمن على العرش استوى (Ar-Rahmanou ‘ala l-‘archi Stawa) by sitting or face to face from above, those who claim “we can not conceive the existence of a being in a place” their argument is invalid.They also claim that the word of the people of the Salaf “istawa no comment” would be consistent with their belief, they did not know how the people of the Salaf denied, it is precisely the seated position, establishment, locating in one place, face to face with a body and wholes physical or moral aspects such as movement, stillness and mood.

[Then he goes on to cite the long refutation of Imam Al-Qushayri in reply to anthropomorphist] “

Useful information:

Al-‘Allamah (reference), the Imam, the muhaddith (hadith transmitter), the Faqih (expert in jurisprudence), the Shaykh ‘Abdul-Lah Al-Harari Ash Ash-Shafi’i al-Shaybi’ Abdari known as Al-Habashi died in 1429 AH (rahimahou l-Lah). He was a great defender of belief Ahlou s-Sunnah.

Many Scientists and leaders of Islamic institutions have praised him. Among them:

The President of the University and the Islamic Institute “Az-Ziyadah” in Jakarta, Indonesia, Habib Al-Micawi, said: “I have read the books muhaddith the respectable Shaykh ‘Abd al-Lah Harari Ach-Shaybi that Allah preserve him, especially the books “Al-Maqalatou s-Sounniyyah” and “Sarihou l-Bayan”, I found in him a scholar, lawyer, versed in the science and the Hadith, I demonstrates that it is unique in its day and age and is the Moujaddid of this century “ . (That is to say the one that revitalizes the science of religion).

The Shaykh ‘Abdu r-Rahman Koya Kanj Tankal Bukhari, Judge of the province of “Yalal” Dean “As-Sayyid Madani” and guide the scholars of the Association Ahlou-s-Sunnah wal Jama’ah in the whole of India: “I was very happy to know Shaykh ‘Abdu l-Lah Al-Harari through his works and his disciples. Thus, I was able to realize personally the eminence of the man; I found in him the learned scholar, muhaddith which it is rare to find the same, and Moujaddid lawyer who fights bid’ah (bad innovation) and supports the Sunnah “ .

– Here we see that the Shaykh ‘Abdu l-Lah Al-Harari confirms the belief Ahlou s-Sunnah regarding the explanation of the ayah الرحمن على العرش استوى {}. He says it does not mean that Allah would sit, or establish or above the throne as we claimed some misplaced. But the sense of istiwa of Allah is rather in the sense of domination (qahr) in accordance with Tawheed and the Arabic language.

“Chapter fifteenth in the statement of belief Ahlou s-Sunnah wa l-Jama’ah: We need you to know that anything that involves the coming into existence, whether the limit, the end, the place , management, stillness, movement, this is not about Allah subhanahu wa ta’ala because he can not let it be to Him Who does not come into existence which implies coming into existence “

Useful information:

– The Faqih -Specialists of jurisprudence- the -Specialists Moutakallim of croyance- the mufassir -exégète- Abu l-Moudhaffar Al-‘Isfarayini died in 471 AH (rahimahou l-Lah) is -to say there are more than 950 years. He is a scholar of the school of jurisprudence (madh-hab) of Imam Ash-Shafi’i.

Here, when details the belief Ahlou s-Sunnah wa l-Jama’ah confirms that Allah exists without a place without direction, He has no limit, no end, He n ‘ is not affected by the stillness, movement and anything that involves coming into existence.

“You find people hear the news about the attributes [of Allah] and give them the physical sense, as some who say that Allah descends to heaven or that He is moving. This is a misunderstanding because the one who moves moves from one place to another, and this implies that the space is bigger than him, it also involves movement while all this is not about Allah (Al Haqq) Almighty and Exalted. “

Useful information:

Imam, Hafiz -Specialists the chain of transmission of hadith- the mufassir -exégète- Abdou r-Rahman Ibn Ali known of the Ibn-Jawzi the Hanbali, was born in 508 and died in 597 AH (rahimahou l-Lah) that is to say, there are 835 years old.

Ibn l-Jawzi is one of the pillars of the Hanbali. He wrote a book called “Daf’ou Shoubahi does Tashbih” to replicate those who attributed the body to Allah while claiming the school of Imam Ahmad while Imam Ahmad is innocent of that they took for belief. Ibn Jawzi l-emphasized in this book that the Salaf of belief is the belief of Imam Ahmad, exemption from Allah to place the limit, the body, standing, sitting, of installation and all other features of things that come into existence and bodies.

Here he talks about moujassimah (anthropomorphist) and moushabbihah (assimilationist), which by their misunderstandings of the foundations of religion, believe that Allah descends to heaven and He moves. In our time we always meet such people.

Imam Ibn-l Jawzi it clear that the movement and the movement are impossible on Allah.Indeed the movement and displacement are the specific characteristics of creatures.

The Messenger of Allah (sallallaahu the Lahou ‘alayhi wa sallam) said: {ينزل ربنا إلى سماء الدنيا} [-yanzilou Rabbouna ila s-Sama-i d-dounya-] but this hadith no way means that Allah would move from one place to another as understood some misplaced.

The scholars of the Salaf and Khalaf gave an explanation of this hadith. And none of them has claimed that Allah descend. Some as Imam Malik explained this hadith by saying that this is His command, His Mercy and His angels descending.

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The Qadi ‘Abdil-Wahhab Al-Maliki said that attributing the place to Allah is kufr by unanimity

In his commentary on the belief Malik As-Saghir, the Qadi ‘Abdil-Wahhab Al-Baghdadi Al-Maliki said:

“It is not permissible to attribute to Allah how because it is not managed anything in the Act. The Prophet alaihi s-salam did not talk about it and companions do not have all asked about it. And as this requires a shift, a change in the occupation of a place, the need places resulting in the award of the body and the eternity of the body, this is kufr according to all the people of Islam . »

Useful information :

The Qadi ‘Abdil-Wahhab Ibn Ali Ibn Nasr Al-Baghdadi Al-Maliki was born in 362 and died in 422 AH (rahimahou l-Lah), that is to say, there is more 1000 years. This is one of the most famous scholars of the school of jurisprudence (madh-hab) Maliki.

Here, having said that it is not possible to assign how to Allah, he confirmed that the attribution to Allah movement, change, the occupation of a place and the body is disbelief by all the people of Islam. That is, according to the unanimity of Muslims.

The book is extracted this quote is a review of the belief of the riçalah Imam Ibn Abi Zayd al-Qayrawani (m.386 AH) who was nicknamed Malik As-Saghir, ie the small Malik .

2. Any needs Him and depend on it. And He, swt, and needs nothing in any way.

3. It is free from the resemblance to creatures.

4. It is not subject to changes. He is now as He has always been from all eternity. And He will be forever. There is no way that he moves from one state to another.

5. It is not a body and is not subject to any body.

6. It is not subject to measures. He is not eligible to be told that he would be certain measures neither long nor wide. It is not a substance. It is neither thick nor end, [no palpable or impalpable] nor much or little, or big, not small in number or weight, and it is neither heavy nor light.

7. It is not a form: spread out or folded or spherical or elongated or triangular or square, nor right, nor twisted … and there is no image even further to what has been cited !

8. It is free of the limit, the edge and the end. It is not without limit under being extended [continuously] in limit, but in the sense that He is free from the measure and any other bodily features. Saying “no limit” we deny any limitation or purposes and not able to confirm a constantly evolving and endless!

9. It has not existed from something or others. [It was not begotten].

10. It is impossible that He is composed of parts or units.

11. It is free to be in one direction or side. It is impossible that He is right, left, or down.Similarly, it is impossible that He is, in the sense of direction: front, behind or above.

12. It is impossible that He touches a creation, to be in contact with or to depend on or be relative.

13. It is impossible to be detached from a creation in the sense that there is a separation distance.

14. It is not in place or a place.

15. It is free standing or sitting positions, descend, climb, movement, stillness and all other bodily features matching or somewhere in the body.

The elementary basis points of belief exempting Allah defects and all that is corporeal can be extended widely but fifteen points I have mentioned are enough. »

Useful information:

The Shaykh Ahmad Rida (Raza) Barilwi Khan Al-Qadiri Al-Hanafi was born in 1272 and died in 1340 AH (rahimahou l-Lah), that is to say, there are more than 100 year old. He is well known in the Indian sub-continent region. He collected among other ‘Ijazah hadith from the Shafi’i Mufti of Mecca, the Shaykh Ibn Ahmad Dahlan Zayni.

At the beginning of his book he wrote to refute the belief of anthropomorphist (moujassimah), he cites the belief of the people ahlou s-Sunnah regarding the exemption from Allah any resemblance to His creatures.

It confirms that Allah exists without a place without direction, He is not a body, That He is not a form, He is not concerned with the descent, the mounted and all Other features of the creatures.

Scans:

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Conclusion:

As you are now aware of the many sayings regarding the issues which are related with anthropomorphism and which is been carried out now a days by the Salafists under the hidden curtain of Salafism. From 1st Hijri till this century each and every Sunnis whether they are related the matters of faru in four dominant school of thoughts i.e. Hanafi, Maliki, Shafi’i, Hanbli or either the famous schools of Tassawuf like Qadri Chishti Barelvi Naqshbandi, all had the same belief as taught to us by our Master Muhammad (Sal Allaho Alaihi Wasalam) through his blessed Companions, blessed first three generations of Islam, which are Salaf as Saliheen and after that period of Khalafs i.e, Muhaditheens successors of the taba’tabiyons, and till this date we all have the ONE AND ONLY BELIEFS WHICH WAS BEEN TAUGHT TO US STILL EXISTS TODAY. Unfortunately only in recent 300 years, a new occult was been established with wrong ideologies of Ibnu Taymmiya and further established as occult of Wahhabism who denies all these things and do justifications for their self made religion and portraying it as authentic Islam in the eyes of all those to whom they think are idiotic ones or bid’atis. Can any Wahabi Deny This?

This series is still not completed and I am willing to prepare its next part in coming week. I had sent all important scans and links to Admin Z-H for further checking. Thankyou for your precious time.

Fiamanillah

Allah and His Apostle Knows Best!

Majzoob al-Qadri 3:00 AM Saturday Jan 7: 2015

UPDATED: 18 Jan 2015:

Qadi Abu Bakr Ibn al-Arabi al-Maliki on the Mujassima

[The Imam, the Mujtahid, the Muhaqqiq, Ibn al-Arabi al Maliki, may Allah have mercy on him, said in his book al-Awasim min al-Qawasim:]

Qasima:

We have made it clear in more than one place that those who conspire against Islam are many and those who are negligent towards it are many, while its friends (1) who are preoccupied with it are few. Those who conspire against it include:

Al- Batiniyya, and we have already explained all of their states.

Those who conspire against it also includes Al-Zahiriyya, and they consist of two groups:

The first are those who follow the outward (zahir) in creed and foundations (usul).

The second are those who follow the outward in foundations only.

Both of these groups, in their foundation, are wretched filth (khabitha), and what has branched out from both of them is also wretched filth, for indeed the bastard child is just a toy and a snake can only give birth to a snake.

The group which takes the outward in creed are on the edge of likening Allah to His creation (tashbih), like the former in denying Allah’s creation (ta’til), and I was tested by them on my travels and they interfered with me greatly, against my wishes. I mostly saw them in Egypt, the Levant (Sham) and Baghdad.They say: ‘Indeed Allah knows better than us regarding Himself, His Attributes and His creations, and He is our teacher, so when He informs us of a matter we believe in it as He has informed us and we believe in it as He has commanded.’When they hear: “What are they waiting for but for Allah to come to them int he shadows of the clouds, together with the angels…”

(2) and “And your Lord arrives with the angels rank upon rank

(3) and “….And Allah came at their building from the foundations….”

(4) and “Our Lord descends to the lowest sky every night…”

(5) they say that He moves, transfers, and comes and goes from one place to another.When they hear His statement: “The All-Merciful, established firmly upon the throne“

(6) they say that He is sitting on it, that He is attached to it and He is bigger than it by four finger-lengths, as it is not valid for Him to be smaller than it, because He is The Most Great (Al-Azim). Also, it is not like Him because “There is nothing like Him”

(7), and thus He is bigger than the Throne

(8) by four finger-lengths.A group of Sunnis in the city of Salam

(9) have informed me about what Al-Ustadah Abu al-Qasim ‘Abdul Karim bin Hawazin al-Qushayri al-Sufi from Nisabur mentioned. He organised a gathering of dhikr and the whole creation was present. Then the reciter read: “The All-Merciful, established firmly upon the Throne.” The most distinguished of them said to me: ‘I saw – i.e. the Hanbalis – standing during the gathering and saying: “Sitting! Sitting!

(10)” with the loudest and farthest reaching voices. The Sunnis from amongst al-Qushayri’s companions became furious at them, as well as the others present, and the two groups because enraged at each other. The majority overwhelmed them and forced them into the Nizamiyya School and detained them therein. Then they pelted them with various objects and some of them died. The leader of the group rode off as well as some of their teachers, and thus they silenced their revolution and put out their flame.They say that He speaks with letters and a voice, and they attribute it to Ahmed ibn Hanbal.

Their falsehood causes them to go as far as saying that the letters are pre-eternal (qadim)!

They say that He possesses, a hand, fingers, a forearm, an arm, a hip, a leg and a foot, with which He walks wherever He wants. They also say that He laughs, walks and walks quickly.

I have been informed by one of my sheikhs whom I trust that Abu Ya’la Muhammad Ibn al-Husayn al-Fara

(11) – the head of the Hanbalis in Baghdad – when mentioning Allah the Exalted, as well as these literal interpretations that have been mentioned regarding His Attributes, would say: ‘Impose upon me what you will, for indeed I adhere to it, apart from the beard and nakedness.’!

They conclude by saying: ‘If someone wants to know Allah, let him look at himself, for indeed Allah is in His eyes, except that Allah is transcendent above banes, pre-eternal without a beginning and everlasting without end. This is due to the statement of the Prophet, may Allah’s prayers and peace be upon him: “Indeed Allah created Adam in His image (sura)” and in another narration: “In the image of the All-Merciful”, which is sahih. Thus Allah indeed has a face (wajh), and we do not negate it and we do not interpret it any way that would lead to impossibilities that the intellect cannot accept.’

The head of this group in the Levant was Abu faraj al-Hanbali in Damascus, Ibn al-Rumayli, the muhaddith, in Jerusalem, al-Qatrawani in the area of Nablus, al-Fakhuri in Egypt, and Abu Husayn Ibn Abi yala al-Fara represented them in Baghdad. Each one of them has followers from amongst the laity, a large number, [they are] a band rebelling against the truth and in partisanship against the creation.

If they had the ability to understand and they had been endowed with some knowledge of the Din of Islam, they would have restrained themselves due to incoherence of their statements and the general falsehood of what they say, but mental retardation

(12) has overwhelmed them and thus they don’t have hearts with which to understand, nor eyes with which to see or ears with which to hear. They are like cattle, but even more astry

(13). I have been informed by more than one person that Abu Hamid Ahmed Ibn Abi Tahir al -Isfarayini went out to meet his companions one day and he was very happy, so they asked him why?. He responded: ‘I debated with layman today and I defeated him.’ It was then said to him: ‘You defeated a widow.

(14) How can you rejoice at defeating the laity?’ He said: ‘The scholar is held back by his knowledge, his intellect and his Din, while the layman is not held back by any understanding or Din, and thus I only defeat him rarely and occasionally.’

Al-Qadi Abu Bakr, may Allah be pleased with him, said: ‘I will tell you something strange. Indeed I have not come across a group without finding something in their positions that I agree with – and Allah has protected me with his tawfiq from looking further into it – except for the Batiniyya and those who liken Allah to His creation. Indeed they are a horde of whom I am convinced have no knowledge behind them. I discarded their statements as soon as I heard them, whereas with other groups one has to think rationally and legally about the evidence required until the intellect and law guide one to the source of salvation.

(14)Our companions, Abu Mansur Satkin al-Turki, a resident of a military outpost, and Abu Muhammad Abdul Aziz, the Qadi of al-Baskara in the east, were once with us, and they had been given the ability to understand and had been endowed with intelligence and nobility. However the companionship of Ibn al-Manani had overwhelmed them and they had chosen the madhhab of the Qadariyya.

(15) I entered upon him

(16) and he was happy to see me. He asked me about my creed and I told him. He said: ‘What has prevented you from adopting the creed of the truth from the madhhab of the people of tawhid (meaning himself and his companions from the Qadariyya) and it is a madhhab that goes from Ibn al-Faraj back to Abu al-Husayn, to Abdul Jabbar, to Abi Hashim, to Al-Jubai, to the family of Ali Ibn Abi Talib, may Allah be pleased with him, and then to the Messenger of Allah, may Allah’s prayers and peace be upon him?’ I thus learned that he had delved into the inward,

(17) adhered to Ahl al Bayt and adopted the madhhab of the Qadariyya as a cloak, and this was in opposition to his father, may Allah be pleased with him, who was called “The Believer of Pharaoh’s Household” by al-Qadi Abu Bakr Ibn al-Tayyib as he was a Hanafi in his branches

(18) and an Ashari in his foundations.

(19) Not a single Hanafi is seen in Khurasan or Iraq except that he is a Mutazili or Karrami,

(20), with the exception of those beyond the river

(21) in Balkh, for indeed as far as those lands are populated the people are Sunni and are upon a path more faithful to the Truth. I stood up and left him, and he was a luminary in fiqh. I heard him speaking in the Masjid of Al-Mansur with [Imam] Al-Shashi regarding the issue of giving a ruling for someone who is absent

(22) and I saw a man who indeed gave the evidences regarding the matters of rulings and used them according to the Iraqi way.